Sunday, February 3, 2013

Malabar-mission of Saint Thomas: counter-arguments to the criticism of historians:

Now let me present my explanations and counter arguments to the objections raised by a section of Kerala (Indian ) historians, against the historical validity of St.Thomas tradition -- those points,
not included in the general explanation.

Who were the first converts of
Apostle Thomas ?

The first question is,who were the first
people from Malabar, said to have been converted to Christianity, by St.
Thomas, in the first century, A D.? According to centuries’ old Nazrani tradition and descriptions in the folklores like, Rampanpaattu (Thomaparvam), it is
from Nambudiri Brahmin community. There were writers, who point out some
Brahmin customs, rites and traditions prevailing among the Nazranis, in support
of this belief.. For example, secular historian, Nagam Aiya, author of
‘Travancore State Manuel’ says, “There is no doubt as to the tradition
that St. Thomas came to Malabar and converted a few families of Nambudiris,
…….. For, in consonance with this long- standing traditional belief in
the minds of the people of the Apostle’s mission and labors among high
caste Hindu, we have it before us today the fact that certain Syrian Christian
women particularly of a Desom called Kunnamkulom,wear clothes as Nambudiri
women do, and will not marry, except perhaps in exceptional cases and but from
among dignified families of similar aristocratic descent” ( T S M II / 122—123
).( similar statements can be seen,in the book of L.K.Anantha Krishna Ayyar:Anthropology of Syrian Christians,
p.122-131 ) . Besides,it is pointed out by eminent historians, like Francis Day, Placid Podipara, etc. that, both Brahmins and the St.Thomas
Christians have the patriarchal family system, while the matriarchal one was
the widely prevalent in ancient Kerala. Rites of initiation like jathakarmam,
annaprasanam, pulakuli are common to both. Remember, the
native Christians, were prohibited from performing these ‘heathen
practices’,upon pain of excommunication during the unauthorized, ‘Synod of
Diamper’, called by Portuguese Latin Archbishop, Menezis in 1599, through special enactments. ( See Synod Decree No. XI ).( Church
historians like Joseph Kolengaden, Z. M Paret, etc. give extensive reference about
practices and customs , identical to Nambudiris and Nazranis.( See
‘Malankara Nasranikal’ p.193-198 ).

But in the modern era, the
theory of Nabudiri- origin, has been questioned by some secular
historians, on the ground that there is no evidence to establish the presence of Arya-Brahmins in the
first century Malabar. Instead, Kerala was inhabited by Dravidians only.

According to eminent historian, and former Chairman of ICHR, Dr. M.G.S Narayanan., the theory of Brahminical-origin of first century-Christianity, is not
historically tenable, particularly as per the research findings of Prof. Elamkulam P.N. Kunjan Pillai, about the early Nambudiri-Brahmin settlements in
Kerala.For this,he claims he has the in principle support of Some other historians like Kesavan Veluthat, Rajan Gurukkal, also. Referring to the first Nambudiri
settlements in Kerala, M G S says “ It is evident that these prominent
temple-centered Brahmin settlements of Kerala, counted among the 32 original
settlements, were established only by 8th century A.D., at the
earliest, when we consider this concrete evidence” ( Nambudiris: Migrations and Early Settlements in Kerala, p.85 , L R C publication. ). According
to him,this is one positive out come of the newly discovered sources and findings of
Elamkulam,, “ MGS added that,"The vested interests of communities and groups have been
responsible for the persistence of certain traditions, like the myths of Parasurama, St.Thomas.Ceraman Perumal etc” ( Ibid p.82). In fact, this argument is not without critics. For example, eminent historian, Dr. Rajan Gurukkal is not fully in agreement with this view-point.He has disputed MGS's arguments to a great extent. According to him,the presence of Brahmins in Kerala,might go back to the closing centuries of the first millennium B C . In his own words :Though the term Nampudiri is not very old, as the real name is Malayala Brahmanan, the presence of brahmins in Kerala will go back to the closing of first millennium B C. If we can relay on the tentative chronology available today for ancient Tamil poems, the antiquity of Brahmans can be pushed to 2nd century B C, if not a little earlier. Dr. Gurukkal quote the mention of Chellur in an Akam poem by a singer called Mamulanar of about 2nd century B C, as an age old seat of Vedic ritual, points to the possible existence of Brahmin house-holds in some centers in Kerala. (Dr.Gurukkal, in St.Thomas Christians and Nambudiri Barahmins : a note, p.108, ed. Bosco Puthur ). The rational explanation of another veteran Kerala historian, Mr.A. Sreedhara Menon, about the first converts of Saint Thomas, is as follows: the stand of William Logan ( and the present day historians like Elamkulam and MGs) that large-scale exodus of Brahmins from from southern Karnataka, happened, by 8th century CE, may be correct. But he reiterates that, "there are evidences in Tamil Sangam literature to the effect that Brahmin influence in Kerala society goes back to the early centuries of CE".(A.Sreedhara Menon : Kerala Charithram (Mal.), p.128.).Arguments in support of Jewish origin : The assumption of a section of the historians that the early conversion St.Thomas was from Jewish diaspora, is also not tallying with the Nazrani tradition and history. According to Kerala Jewish historian S.S.Koder,it was after the destruction of of 2nd Jerusalem temple, in 3828 ( 68 A.D. ) that about 10,000 Jews migrated to Kerala coast, and settled in places like Kodungalloor, Paalayoor, Maala, and Pullur. As per Nazrani tradition, it was in 52,AD. There are references, to the effect that, in 2nd century, A.D., a Roman trader, during his voyage to Malabar coast, via Red Sea, reported to have visited a Jewish colony at Kodungalloor ( Muziris ), in Kerala ( Ref. History of Jews in Kerala. ). At the same time the opinion of Neill, " all that we can say is that the tapestry of India's religious life may have been enriched before the beginning of Christian Era, by the presence of a number of Jews, and of a religion, very different in character from those of Indian origin ", is a rational conclusion. ( Neill, History of Christianity in India, p.24 ). In the opinion of Francis Day, for the conversion, from Jewish diaspora is definite ( See description in the previous article ).In this context, the relevent question is, can we consider the above statement of Prof. Elamkulam (and Dr.M.G.S.Narayanan), about the origin of Nambudiris in Kerala, as a settled conclusion or dogma, so far as historical research is concerned ? Let us discuss the matter in a bit more detail, since the latest Pattanam excavation results proved , beyond doubts that there were hectic trade between this port and the Mediteranean (and other ) countries, right from 500 B.C. This provides sufficient authority and reliability to the St.Thomas tradition, as a historical probability.

How Pattanam excavation,
vindicates the tradition of St.Thomas Christians ?

According to eminent historian
and J N U Professor, Dr.Pius Malekandathil, two important happenings, in
the recent past, in the field of history, viz. the Discovery of Vienna
Papyrus (1985) and Archaeological excavation at PATTANAM
/ MUZIRIS, in historical research, revolutionised the so called 'settled' conclusions and
disproved the arguments against the St.ThomasTradition. In fact the excavation result is a great blow to the prejudicial and dogmatic
approach of some historians of eminence, from Kerala. In his own words:

Recent researches ( by
implication, Pattanam excavation ), provided historical sanctity to the tradition about the arrival of St.Thomas, and the trade relation between coastal Western India and Red
Sea ports on the one hand and coastal Western India and the ports
of Persian Gulf on the other. The physical presence of about 6 million
St.Thomas Christians, claiming their origin to one or another place of the 7
initial Christian settlements, set up by St.Thomas, as per their tradition,
often serves as ethno-historical evidence, adding significantly to the
historical claim of their oral tradition. From 3rd century on wards the written sources from West Asia and the Mediterranean world started
mentioning about the Christians of India and the Apostle, who had preached
among Indians….

At a time when 120 vessels were
playing between coastal Western India and ports of Roman Egypt every year,
there is no reason, whatsoever, to doubt about the veracity of their
accounts. ( From his Seminar paper ‘A commonwealth of Christians
in Indian Ocean’,p.8 )

Referring to the
discovery, ‘ViennaPapyrus’, ( a voluminous trade agreement
entered between a seller in Muziris and a buyer in Alexandria, for
regular supply of merchandise ), Dr. Pius says, this together with Muziris
findings, provided historical status to the coming of Pantaenus to India ( "to preach Christ to Brahmins and Philosophers"), as
reported by Eusebius and Jerome. Also, without any ambiguity we can
conclude that the part of the world, he visited, is our India, the
scholarly conclusion reached by eminent historian William Logan, 100
years back. ( See detailed discussion of the topic, in article # 3 of this
series.). These archaeological and epigraphic evidences give sanctity and
historical status to the descriptions of Eusebius and Jerome , not only about
the visit of Pantaenus, but also to the mission of St.Thomas and the tradition about the
first people converted by the Apostle.

Remember, the visit of Pantaenus,
is a subject of reference by another Church historian, ClementofAlexandria (
150 –215, A D. ), too. He provides some more details about the people he
visited., by saying, ‘the philosophers and gymnosophists’, with whom Pantaenus
came into contact, and mentions Brahmanas and “ Sarmana
who are also called Hylobii ; and neither inhibit shave roofs over their heads
, and know not marriage and begetting of children”, referring no doubt to Bramanas in India,
in the second century A D. On the other hand, no doubt penetrated to Parthia;
and it was probably in the valley of Indus that Pantaenus went. ( See, Madras
Dist. Gazetteers—Syrian Christians ---C. A.Innes I C S,( 1915 ), Vol. I / Ch.
III / 301 ).

Reply to M G S Narayanan and others

In the preceding paragraphs we
have seen how two important incidents in the recent past viz. 1 ) discovery
of Vienna Papyrus ( 1985 ) and 2 ) Pattanam ( Muziris ) research
findings, are capable of disproving the assertion of historians
like M.G.S.Narayanan, that the origin of Nambudiries and the visit of
St.Thomas, to Kodungalloor, as a sheer myths.

Though, most of the
main-stream historians from Kerala, toe the line of thinking of Prof. Elamkulam
( and MGS ), there are historians who totally disagree with the dogmatic
approach about the origin of MalayalaBramanan ( മലയാള ബ്രാഹ്മണന്‍ ) (Nambudiri). For them, contrary to the conclusion of Elamkulam,there were migrations of Brahmins from North-West India, to
Kerala coast, was long before 8th C, A D.

According to veteran
Sanskrit-scholar and historian, ArthrasseryAgnisarmanNamboothiripad,
the Malayala Brahmanan ( that is the original name for Nambudiri ), has
a history of 5000 years. After years’ long study of Vattezhuthu,(
Tamil ) inscriptions, (numbering 17), in the Thrikkakara Temple,
one of the oldest temples in Kerala, well-known epigraphy scholar, V.R.ParameswaraPillai and
writer, V.T.Induchudan, opined that, the Thrikkakara
temple was built, some time in 2500BC.(Though the theme of the Thrikkakarainscription is, different, it contains information about the establishment of the temple at Thrikkakara.,
also.). If at all there is any element truth in it, the temple was consecrated by
a Nambudiri - priest only. Another inscription, in the same temple, dating the reign of King, Kulasekhara,
headquartered at Mahodayapuram. (
See, MahakshethrangaludeMumbil,by NalankalKrishnaPillai,
p.660 ).

The recent excavation at
Pattanam / Muziris , ( explained in the preceding paragraph ), too is capable
of proving that the conclusions of MGS, about the first Nambudiri-
settlements , on the sole strength of Elamkulam’s research, are not the ‘last
words’ for historians..

Yet another evidence to negatetheargumentsofProf. ElamkulamandMGS ,
is the out come of the Scientific research conducted by Dr. RajanChungath,
a social anthropologist with the help of Rajiv Gandhi Centre for Biotechnology,
Trivandrum.It has been proved, beyond doubt that, a piece of wood
obtained from Vemanjeri Mana ( an old Nambuthiri household,
in North Kerala ), belongs to late 5th century, A D
or earliar. ( The wood was subjected to Radio Carbon testing by Birbal Sahni
Institute of Palaeobotany, Lucknow. ). As we know, the old Vemenjeri Mana,
trace it’s roots, to the Mezhathol Agnihothri Nambuthiripadu, eldest of the 12
children, in the legend of ParayipettaPanthiruKulam. (
Ref: report about the research, in Times Of India, Kochi dated 24th
July,2012. )

On the basis of the facts
enlisted here, especially the collateral evidences obtained from the
recent excavation, at Pattanam, historians cannot but accept the veracity
of the points,

1 ) Pantaenus, visited India in 180 A D and it was our India 2 ) A flourishing Christian community , existed here ,in the first centuries. and, 3 ) there were Nambudiri Brahmins, in Kerala, during the period under reference.

In this context, it is illogical
and uncharitable, on the part of Dr. M G S Narayanan, in branding
St.Thomas tradition of Kerala / India , as a myth,as good as Parasurama
.

By doing so, he is treating
a mythological hero and a historical character, in the same plain. If he says that
there is no archaeological evidence from Kerala, to support the mission of
apostle Thomas in Malabar, it is understandable, to a certain extent.
Further, even if it is established, beyond doubt ,that there was no
Brahmins in Kerala, in the first century , the next logical conclusion must be,
the people said to have been evangelized by St.Thomas, in the first century, A D ,
belongs to some other (viz. Dravidian / Jewish ) communities. Instead of doing so, out of his over
enthusiasm, he come forward, to brand it as a myth !. This is illogical and irrational.

Also, M G S claims that, his
conclusion is in tune with the stand of Prof. Elamkulam, by implication,
Elamkulam said some thing against the visit of St. Thomas. This is not correct.
The following statement from Elamkulam will prove the fallacy of this claim:

It reads as under: Prof.Elamkulam
P.N.Kunjan pillai,who has done extensive research in Kerala history, , is,
however, inclined to respect, the tradition ( St. Thomas ) as
being worthy of acceptance.( See, Trichur District Gazetteer ( History
), Ch. II / p.100. )

This means, though Elamkulam ,
who has done extensive researches about the first Namboodiri settlements and
reached in a definite conclusion, has never made an assertion, either “
St.Thomas tradition of Malabar is a myth, or St.Thomas had never made a visit
to India”,as claimed by MGS.

At the same time, the doubts made by MGS and Rajan
Gurukkal, against the traditional belief that, Apostle Thomas, built seven
churches, as apart of his Missionary work, are genuine.Since building churches of the present model, was
started ,even in the Middle East or Europe ,in the later centuries only, there is an element of exaggeration in it..Here, it need be taken in the figurative sense only, ie. churches means,
Christian settlements.

Pope’s reference about
St.Thomas:

Yet another serious argument,
leveled against (by, Dr.Rajan Gurukkal), is that: ‘even Pope is said against
a personal visit of Apostle Thomas, to Southern India / Kerala ( Malabar
)’.( This argument seems to be out of a misconception about the statement
made by the pontiff, in the recent past.).

In his weekly lecture on
Apostles of Jesus, Pope Benedict XVI made the following ( controversial )
reference about St.Thomas, “ In his name then written The
Acts and; Gospel of Thomas, both apocryphal , still important
for ‘ study of Christian origins’. Thomas first evangelized Syria and Persia
and then penetrated, as far as Western India, from where Christianity reached
also South India”. First of all, it was a statement, referring to the North
Indian tradition about St.Thomas, with special reference to Gnostic/ apocryphal
works. Despite this fact, the statement looks a bit ambiguous, and negative,
capable of confusing innocent readers, due to the following reasons: 1 )
Western India , mentioned by the Pontiff, is now, in Pakistan, not in
India 2 ) At the same time, South India, or Malabar, not included
in the list of places christened by the Apostle himself ,and 3) there is
an implication that South India was not evangelized by
St.Thomas, but somebody else. If this statement is taken in the literal sense,
St.Thomas can hardly be called ‘ Apostle of India’.

The furor over the statement of
the Pope, from Kerala ( India ) and elsewhere, and the subsequent correction
made by the Vatican, ( with the addition of the sentence, ‘ from where
Christianity reached also South India’ ) may be evaluated in this special
context only.

Here, Dr.Rajan Gurukkal, as a
secular historian, before making a hasty conclusion, should realize the
following points:

1 ) There is no authority for a Pope, to make a ruling on an issue
which is the prerogative of the historian. .

2 ) Moreover , it is illogical
to count it as a statement with authority ,rather than a casual
statement. .

In my personal opinion, whatever
be the intention of the Pontiff, he should not have made such a statement.,
which seems to have a negative sense, for statements of persons in high office,
Prime Minister of India or Pope, that are primarily, personal, political
or pastoral opinions, may be mistaken as official, at least by many pious
Catholics. In a secular point of view, since it is about ‘historical Thomas’,
no one has ‘infallibility’ to give ruling about this.

But the under noted statement by Pope Benedict, in the past, will be helpful for understanding his real
intention in the matter.

“ ….The Chaldean liturgical
family, goes back to Apostle Thomas and to Addai and Mari, disciples of
Apostles . There is no doubt that it has preserved very ancient traditions and
the tradition that The Apostle Thomas was a missionary in India definitely
has to be taken seriously at the historical level” ( The Spirit of
liturgy—Joseph Cardinal Ratzinger- p. 161 and 162 ) .

Dispute about the age
of Rambanpattu ( Thomaparvam ) and other ballads :

As mentioned in the beginning of
this series, the objections raised by secular historians, against the antiquity
of the Folklore, Rambanpattu, and authenticity of it’s
elaborate description about the Indian ( Malabar ) mission of St.Thomas
are reasonable and logical.Examining the type of
language ( Malayalam ), used for the available copy of this ancient song,
literary scholars like Vallathol Narayana Menon, Chummar Choondal opined that
it has a comparatively recent origin, say 15th century, however
it looks unique and a replica of local tradition of Malabar embedded in.

As per one version,even though
the previous copy of the Ballad, in prose, was written by Thomas Ramban,
Maliekkal, a disciple of Apostle Thomas ( ? ), the present copy ( 1601 )
( as a lyrical ballad ), was ( re ) written version by another Ramban
with the same name ( of 48th generation,
of Maliekkal family ), for the use of Niranam church. ( See Barnard
Thoma, p.78—79.) Dr. P.J.Thomas ,confirmed that even today, we can see a family
property in the name of Maliekkal family , in Niranam . ( See, Malayala
Sahithyavum Kristhyanikalum,p.61 ). Though authors’ name , is mentioned in
the Song itself, as Thomas Ramban, he may possibly be compiler of the centuries
old oral tradition, about St.Thomas, circulated among the people ; in the
present, manuscript form., and not the first author. ( See related reference ,
in Joan Pet. Maffeus : ‘Hist. Indiae’ Lib. II. P.210, quoted by Bernard
Thoma, p.98 )

Italian version of the song was
given in the book, Legendi de St.Thomas, by Fr.Rocco, Rome.(
1938 ). ( See Brown, p.49-50 ).The copy about which, Barnard Thoma, referred,
in his book, is available in Mannanam Monastery.According to historian,
T.K.Joseph, it was known to have been sung by one Varghese of Palayoor, in
1892.

In an age, when local
history, in the form of folklores,legends, etc. has more importance in modern
historiography, they are sufficient for us, to reconstruct many
incidents with historical certitude, the journey, apostolate , miracles , and
death of the Apostle in India . ( eg, statements like ‘ apostle landed in
Maliankara, in 50 AD., in the month of Dhanu’ ( Dec. – Jan. ), ‘after a short
stay, apostle went to Mylapre and China’ , ‘returned to Maliamkara at
the invitation of the King of Thiruvanchikulam’, ‘ in 59 A D, in the month of
Kanni ( sept-Oct. ), was called back to Mylapore by king Cheran’, ‘ after 2 ½
yrs. returned to Malabar, reached ‘Malyaattur’, then ‘revisited
the 7 churches founded’, ‘ in 72.AD, the apostle was Martyred at Mylapore’ ,and
so on.( See Bernard Thoma, Ch.III & V.C.George, p.181 . ) As material
expression of very ancient local tradition existed for centuries, the contents
of these folklores of this genre, like Margamkalippattu
,Veeradiyanpattu, Pananpattu etc.can be used as collateral evidence for
historical studies.

Historical validity of St.Thomas Tradition
: final conclusion.

Through the foregoing five
articles, the author was making a sincere effort to analyze, whether the
St.Thomas Tradition, builtin-belief among 6 million, ancient Christians of
Kerala, about twenty centuries, has any
historical value or rational basis. At last, I too agree with the unbiased, in principle, positive stand of eminent Foreign historians (like Vincent Smith, Edgar Thurston, Francis Day, Alphonse Mingana,,) and Indian historians (like K.P.Padmanabha Menon, Sardar K.M.Panicker, A.Sreedhara Menon, and Mrs. Romila Thapar and others ) ; church historians of repute,( like Barnard Thoma, Placid Podpara, A. M .Mundadan, Benedict Vadakkekkara etc),that the legacy of St.Thomas and personal visit of the Apostle to Kerala coast of South India in the 1st century,A.D., is a ' historical probability', as good as history.

In a purely academic sense, even-though the
author possess a Masters Degree, in history, is not an expert in the subject-matter. Then there arise the question,what prompted me
to undertake such an 'adventure'. It is simple,the interest in history,particularly
St.Thomas research, with the back-ground of the knowledge acquired from various sources
especially authoritative English and Malayalam, with a critical approach. Though I have a clear view point and weltanschauung, tried to make the study
objective and rational.

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About Me

Though a Banker, by profession,(a retired Executive of State Bank of India ),and a Master in Economics ( M.A ),present subject of study is History, more particularly Kerala history and the history of Christianity (Church History). Took M.A.( History ) in the recent past.A freelance writer.Used to write articles and letters to the editor in English and Malayalam, on various topics,in periodicals.